so useful for inducing a devotional frame of mind and inflaming the strength of love to God, there is diversity of usage, and in Africa the members of the Church are rather too indifferent in regard to it; on which account the Donatists reproach us with our grave chanting of the divine songs of the prophets in our churches, while they inflame their passions in their revels by the singing of psalms of human composition, which rouse them like the stirring notes of the trumpet on the battle-field. But when brethren are assembled in the church, why should not the time be devoted to singing of sacred songs, excepting of course while reading or preaching is going on, or while the presiding minister prays aloud, or the united prayer of the congregation is led by the deacon's voice? At the other intervals not thus occupied, I do not see what could be a more excellent, useful, and holy exercise for a Christian congregation.

are subjected to burdens imposed by the law of God, not by the vain conceits of men. The Church of God, however, being meanwhile so constituted as to enclose much chaff and many tares, bears with many things; yet if anything be contrary to faith or to holy life, she does not approve of it either by silence or by practice.

CHAP. XX. 36. Accordingly, that which you wrote as to certain brethren abstaining from the use of animal food, on the ground of its being ceremonially unclean, is most clearly contrary to the faith and to sound doctrine. If I were to enter on anything like a full discussion of this matter, it might be thought by some that there was some obscurity in the precepts of the apostle in this matter; whereas he, among many other things which he said on this subject, expressed his abhorrence of this opinion of the heretics in these words: "Now the Spirit speaketh expressly, that in the latter times some shall CHAP. XIX.2 — 35. I cannot, however, sanc- depart from the faith, giving heed to seducing tion with my approbation those ceremonies spirits and doctrines of devils; speaking lies in which are departures from the custom of the hypocrisy; having their conscience seared with Church, and are instituted on the pretext of a hot iron; forbidding to marry, and commandbeing symbolical of some holy mystery; al- ing to abstain from meats, which God hath crethough, for the sake of avoiding offence to the ated to be received with thanksgiving of them piety of some and the pugnacity of others, I do which believe and know the truth. For every not venture to condemn severely many things creature of God is good, and nothing to be reof this kind. But this I deplore, and have too fused, if it be received with thanksgiving: for much occasion to do so, that comparatively it is sanctified by the word of God and prayer.” 3 little attention is paid to many of the most Again, in another place, he says, concerning wholesome rites which Scripture has enjoined; these things: "Unto the pure all things are and that so many false notions everywhere prevail, that more severe rebuke would be administered to a man who should touch the ground with his feet bare during the octaves (before his baptism), than to one who drowned his intellect in drunkenness. My opinion therefore is, that wherever it is possible, all those things should be abolished without hesitation, which neither have warrant in Holy Scripture, nor are found to have been appointed by councils of bishops, nor are confirmed by the practice of the universal Church, but are so infinitely various, according to the different customs of different places, that it is with difficulty, if at all, that the reasons which guided men in appointing them can be discovered. For even although nothing be found, perhaps, in which they are against the true faith; yet the Christian religion, which God in His mercy made free, appointing to her sacraments very few in number, and very easily observed, is by these burdensome ceremonies so oppressed, that the condition of the Jewish CHAP. XXI. 38. If you do not consider that Church itself is preferable for although they have not known the time of their freedom, they

1 Preaching. The word in the original is "disputatur," -something much more lively and entertaining.

I have taken the liberty here of putting the beginning of the chapter and paragraph a sentence further on than in the Benedictine edition, so as to finish in sec. 34 the remarks on psalm-singing.

pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled."4 Read the rest for yourself, and read these passages to others—to as many as you can-in order that, seeing that they have been called to liberty, they may not make void the grace of God toward them; only let them not use their liberty for an occasion to serve the flesh: let them not refuse to practise the purpose of curbing carnal appetite, abstinence from some kinds of food, on the pretext that it is unlawful to do so under the promptings of superstition or unbelief.

37. As to those who read futurity by taking at random a text from the pages of the Gospels, although it is better that they should do this than go to consult spirits of divination, nevertheless it is, in my opinion, a censurable practice to try to turn to secular affairs and the vanity of this life those divine oracles which were intended to teach us concerning the higher life.

I have now written enough in answer to your questions, you must have little knowledge of my capacities or of my engagements. For so far am I from being, as you have thought, ac

31 Tim. iv. 1-5.
4 Tit. i. 15.

quainted with everything, that I read nothing in to be esteemed by us His members, and have your letter with more sadness than this state- made you as truly known and as much beloved ment, both because it is most manifestly untrue, by us as you could be. For even were I daily and because I am surprised that you should not seeing your face, this could add nothing to the be aware, that not only are many things unknown completeness of the acquaintance with you which to me in countless other departments, but that I now have, when in the shining light of one of even in the Scriptures themselves the things your actions I have seen your inner being, fair which I do not know are many more than the with the loveliness of peace, and beaming with things which I know. But I cherish a hope in the brightness of truth. Seeing this has made the name of Christ, which is not without its me know you, and knowing you has made me reward, because I have not only believed the love you; and therefore, in addressing you, I testimony of my God that "on these two com- write to one who, notwithstanding our distance mandments hang all the Law and the Proph- from each other, has become known to me, and ets; " but I have myself proved it, and daily is my beloved friend. The bond which binds prove it, by experience. For there is no holy us together is indeed of earlier date, and we mystery, and no difficult passage of the word of were living united under One Head: for had God, in which, when it is opened up to me, I you not been rooted in His love, the Catholic do not find these same commandments: for unity would not have been so dear to you, and "the end of the commandment is charity, out you would not have dealt as you have done with of a pure heart, and of a good conscience, and your African tenants settled in the midst of of faith unfeigned;" and "love is the fulfill- the consular province of Numidia, the very ing of the law." 3 country in which the folly of the Donatists 39. I beseech you therefore also, my dearly began, addressing them in such terms, and enbeloved, whether studying these or other writ-couraging them with such enthusiasm, as to ings, so to read and so to learn as to bear in persuade them with unhesitating devotion to mind what hath been most truly said, "Knowl- choose that course which they believed that a edge puffeth up, but charity edifieth; "4 but man of your character and position would not charity vaunteth not itself, is not puffed up. adopt on other grounds than truth ascertained Let knowledge therefore be used as a kind of and acknowledged, and to submit themselves, scaffolding by which may be erected the build- though so remote from you, to the same Head; ing of charity, which shall endure for ever when so that along with yourself they are reckoned knowledge faileth.5 Knowledge, if applied as for ever as members of Him by whose command a means to charity, is most useful; but apart they are for the time dependent upon you. from this high end, it has been proved not only 2. Embracing you, therefore, as known to me superfluous, but even pernicious. I know, however, how holy meditation keeps you safe under the shadow of the wings of our God. These things I have stated, though briefly, because I know that this same charity of yours, which "vaunteth not itself," will prompt you to lend and read this letter to many.

LETTERS LVI. AND LVII.

are addressed (A.D. 400) to Celer, exhorting him to forsake the Donatist schismatics. They may be omitted, being brief, and containing no new argument.

LETTER LVIII.

(A.D. 401.)

TO MY NOBLE AND WORTHY LORD PAMMACHIUS, MY SON, DEARLY BELOVED IN THE BOWELS OF CHRIST, AUGUSTIN SENDS GREETING IN THE LORD. 1. The good works which spring from the grace of Christ in you have given you a claim

1 Matt. xxii. 40.

21 Tim. i. 5.
3 Rom. xiii. 1o.

4 1 Cor. viii. 1.

51 Cor. xiii. 4, 8.

by this transaction, I am moved by joyful feelings to congratulate you in Christ Jesus our Lord, and to send you this letter as a proof of my heart's love towards you; for I cannot do more. I beseech you, however, not to measure the amount of my love by this letter; but by means of this letter, when you have read it, pass on by the unseen inner passage which thought opens up into my heart, and see what is there felt towards you. For to the eye of love that sanctuary of love shall be unveiled which we shut against the disquieting trifles of this world when there we worship God; and there you will see the ecstasy of my joy in your good work,— an ecstasy which I cannot describe with tongue or pen, glowing and burning in the offering of praise to Him by whose inspiration you were made willing, and by whose help you were made able to serve Him in this way. "Thanks be unto God for His unspeakable gift!" 7

3. Oh how we desire in Africa to see such work as this by which you have gladdened us done by many, who are, like yourself, senators in the State, and sons of the holy Church! It

6 Coloni.

7 1 Cor. ix. 15.

Xantippus of Tagosa, says that the primacy belongs to him, and by very many he is regarded as the primate, and he issues such letters as you have sent. Even supposing that this be a mistake, which your Holiness can easily discover and correct, certainly his name should not have been omitted in the summons which you have issued. If his name had been placed in the middle of the list, and not in the first line, I would have wondered much; how much greater, then, is my surprise, when I find in it no mention whatever made of him who, above all others, behoved to be present in the Council, that by the bishops of all the Numidian churches this question of the order of the primacy might be debated before any other !

is, however, hazardous to give them this exhortation: they may refuse to follow it, and the enemies of the Church will take advantage of this to deceive the weak, as if they had gained a victory over us in the minds of those who disregarded our counsel. But it is safe for me to express gratitude to you; for you have already done that by which, in the emancipation of those who were weak, the enemies of the Church are confounded. I have therefore thought it sufficient to ask you to read this letter with friendly boldness to any to whom you can do so on the ground of their Christian profession. For thus learning what you have achieved, they will believe that that, about which as an impossibility they are now indifferent, can be done in Africa. As to the snares which these heretics contrive in the perversity of their hearts, I have resolved not to speak of them in this letter, because I have been only amused at their imagining that they could gain any advantage over your mind, which Christ holds as His possession. You will hear them, however, from my brethren, whom I earnestly commend to your Excellency: they fear lest you should disdain the first instance, to bring about between your some things which to you might seem unnecessary in connection with the great and unlooked for salvation of those men over whom, in consequence of your work, their Catholic Mother rejoices.

ΤΟ MY MOST

LETTER LIX.

(A.D. 401.)

BLESSED LORD AND VENERABLE

FATHER VICTORINUS, MY BROTHER IN THE PRIEST HOOD, AUGUSTIN SENDS GREETING IN THE LORD. 1. Your summons to the Council reached me on the fifth day before the Ides of November, in the evening, and found me very much indisposed, so that I could not possibly attend. However, I submit to your pious and wise judgment whether certain perplexities which the summons occasioned were due to my own ignorance or to sufficient grounds. I read in that summons that it was written also to the districts of Mauritania, which, as we know, have their own primates. Now, if these provinces were to be represented in a Council held in Numidia, it was

2. For these reasons, I might even hesitate to come to the Council, lest the summons in which so many flagrant mistakes are found should be a forgery; even were I not hindered both by the shortness of the notice, and manifold other important engagements standing in the way. I therefore beg you, most blessed prelate, to excuse me, and to be pleased to give attention, in

Holiness and the aged Xantippus a cordial mutual understanding as to the question which of you ought to summon the Council; or at least, as I think would be still better, let both of you, without prejudging the claim of either, conjointly call together our colleagues, especially those who have been nearly as long in the episcopate as yourselves, who may easily discover and decide which of you has truth on his side,' that this question may be settled first among a few of you; and then, when the mistake has been rectified, let the younger bishops be gathered together, who, having no others whom it would be either possible or right for them to accept as witnesses in this matter but yourselves, are meanwhile at a loss to know to which of you the preference is to be given.

I have sent this letter sealed with a ring which represents a man's profile.

LETTER LX.
(A.D. 401.)

by all means proper that the names of some of TO FATHER AURELIUS, MY LORD MOST BLESSED,

AND REVERED WITH MOST JUSTLY MERITED
RESPECT, MY BROTHER IN THE PRIESTHOOD,
SINCERELY BELOVED, AUGUSTIN
GREETING IN THE LORD.

MOST

the more eminent bishops who are in Mauri-
tania should be attached to the circular letter;
and not finding this, I have been greatly sur-
prised. Moreover, to the bishops of Numidia.
it has been addressed in such a confused and
careless manner, that my own name I find in
the third place, although I know my proper
order to be much further down in the roll of
bishops. This wrongs others, and grieves me.
Moreover, our venerable father and colleague, important town, but to the oldest bishop.

SENDS

1. I have received no letter from your Holiness since we parted; but I have now read a letter of your Grace concerning Donatus and his brother, and I have long hesitated as to the

The primacy in Numidia belonged not to the bishop of the most

reply which I ought to give. After frequently versing together as to the terms on which we reconsidering what is in such a case conducive would welcome clergy of the party of Donatus to the welfare of those whom we serve in Christ, desiring to become Catholics, in order that, if and seek to nourish in Him, nothing has oc- any one asked you what are our sentiments and curred to me which would alter my opinion that practice in regard to this, you might exhibit it is not right to give occasion for God's ser- these by producing what I have written with my vants to think that promotion to a better posi- own hand. Be assured, therefore, that we detion is more readily given to those who have test nothing in the Donatist clergy but that become worse. Such a rule would make monks which renders them schismatics and heretics, less careful of falling, and a most grievous wrong namely, their dissent from the unity and truth would be done to the order of clergy, if those of the Catholic Church, in their not remaining who have deserted their duty as monks be in peace with the people of God, which is spread chosen to serve as clergy, seeing that our cus- abroad throughout the world, and in their refustom is to select for that office only the more ing to recognise the baptism of Christ in those tried and superior men of those who continue who have received it. This their grievous error, faithful to their calling as monks; unless, per- therefore, we reject; but the good name of chance, the common people are to be taught to God which they bear, and His sacrament which joke at our expense, saying “a bad monk makes they have received, we acknowledge in them, a good clerk," as they are wont to say that "a and embrace it with reverence and love. But poor flute-player makes a good singer." It for this very reason we grieve over their wanderwould be an intolerable calamity if we were to ing, and long to gain them for God by the love encourage the monks to such fatal pride, and of Christ, that they may have within the peace were to consent to brand with so grievous dis- of the Church that holy sacrament for their salgrace the clerical order to which we ourselves vation, which they meanwhile have beyond the belong seeing that sometimes even a good pale of the Church for their destruction. If, monk is scarcely qualified to be a good clerk; therefore, there be taken away from between us for though he be proficient in self-denial, he may the evil things which proceed from men, and if lack the necessary instruction, or be disqualified by some personal defect.

2. I believe, however, that your Holiness understood these monks to have left the monastery with my consent, in order that they might rather be useful to the people of their own district; but this was not the case of their own accord they departed, of their own accord they deserted us, notwithstanding my resisting, from a regard to their welfare, to the utmost of my power. As to Donatus, seeing that he has obtained ordination before we could arrive at any decision in the Council' as to his case, do as your wisdom may guide you; it may be that his proud obstinacy has been subdued. But as to his brother, who was the chief cause of Donatus leaving the monastery, I know not what to write, since you know what I think of him. I do not presume to oppose what may seem best to one of your wisdom, rank, and piety; and I hope with all my heart that you will do whatever you judge most profitable for the members of the Church.

LETTER LXI.
(A.D. 401.)

TO HIS WELL-BELOVED AND HONOURABLE BROTHER
THEODORUS, BISHOP AUGUSTIN SENDS GREETING

IN THE LORD.

1. I have resolved to commit to writing in this letter what I said when you and I were conThe Council held at Carthage in September 401.

the good which comes from God and belongs to both parties in common be duly honoured, there will ensue such brotherly concord, such amiable peace, that the love of Christ shall gain the victory in men's hearts over the temptation of the devil.

2. When, therefore, any come to us from the party of Donatus, we do not welcome the evil which belongs to them, viz. their error and schism: these, the only obstacles to our concord, are removed from between us, and we embrace our brethren, standing with them, as the apostle says, in "the unity of the Spirit, in the bond of peace,' ,"2 and acknowledging in them the good things which are divine, as their holy baptism, the blessing conferred by ordination, their profession of self-denial, their vow of celibacy, their faith in the Trinity, and such like; all which things were indeed theirs before, but "profited them nothing, because they had not charity." For what truth is there in the profession of Christian charity by him who does not embrace Christian unity? When, therefore, they come to the Catholic Church, they gain thereby not what they already possessed, but something which they had not before, namely, that those things which they possessed begin then to be profitable to them. For in the Catholic Church they obtain the root of charity in the bond of peace and in the fellowship of unity: so that all the sacraments of truth which they hold serve not to condemn, but to deliver them. The branches 2 Eph. iv. 3.

departure of these men would be prevented if TO SEVERUS, MY LORD MOST BLESSED AND VEN